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Hukkok Hukok Hul Huldah I. Hebrew Bible/Old Testament

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Hukkok Hukok Hul Huldah I. Hebrew Bible/Old Testament 519 Hukkok 520 what extent this attitude is expressed in the Hui not Hukok but Helkath. Horvat Gamum, located theological discourse is a subject for further re- on a steep hill at the junction of Misgav, may have search. been the biblical city of Hukuk. It is near the mod- Another type of (possible) encounter with Chris- ern kibbutz of Hukuk. tian traditions can be traced in Hui myths and leg- Bibliography: ■ Knoppers, G. N., I Chronicles 1–9 (AB 12; ends. In particular, legends about the first ancestors New York 2004) 461–62. of Hui Muslims, Adam and Haowa (biblical Eve; in Joseph Titus Muslim tradition H awwā), can be read as compila- tions of Muslim (qurānic), Christian (biblical), and Chinese narrative patterns under the strong influ- Hul ence of oral traditions. This interpretation, how- The name “Hul” (MT Ḥwl; LXX υλ, in other man- ever, depends on the methodology employed – uscripts – e.g., the SP – Ḥywl; etymology uncertain) alternative structuralist or evolutionary inter- occurs as an eponym in the genealogies of Gen 10 pretations have been proposed that do not involve and 1 Chr 1. Whereas according to Genesis Hul was the hypothesis of the transmission of myths and the second son of Aram and the grandson of Seth legends. However, evidence of anti-Catholic polem- (Gen 10 : 23), 1 Chronicles states that Hul was the ics in a few legends is uncontested, perhaps result- seventh son of Shem (1 Chr 1 : 17). Most commenta- ing from the influence of Muslims who were resist- tors attribute this discrepancy to a scribal error, ing the Qing state and its Christian protégés during where the Chronicler accidentally omitted the rebellions (Li/Luckert: 7–33). phrase “and the sons of Aram” found in Gen 10 : 23, Understanding contemporary Hui encounters but it may simply be due to the Chronicler disagree- with biblical readings would inevitably involve in- ing with the Genesis record. The author of 1QM terpretations of the emancipatory developments also names Hul (along with Aram and his other that characterize the furious transformation pro- sons) as a group among the Sons of Darkness that cesses current in Chinese society, as well as the nu- the Sons of Light will one day fight (2 : 11). The fact merous Protestant missionary groups in East Asia that Hul, his brothers, and Aram were viewed so and the networking between them. negatively is striking, especially since he is part of Bibliography: ■ Allès, É., L’islam de Chine: Un Islam en situa- Shem’s genealogy, which connects directly to Abra- tion minoritaire (Paris 2013). ■ Bosworth, C. E. et al., “Ṣīn,” ham; but this is possibly due to Aram being the 2 ■ EI 9 (Leiden 1997) 616b–25a. Gladney, D. C., Dislocating brother of Eber, who begat Peleg (compare Gen China: Muslims, Minorities, and Other Subaltern Subjects (Chi- 10 : 21 with 10 : 25), a name associated with a divi- cago, Ill. 2004). ■ Israeli, R., Muslims in China: A Study in Confrontation (London 1978). ■ Li, S./K. W. Luckert, Mythol- sive group attested elsewhere in the DSS (see CD ogy and Folklore of the Hui, a Muslim Chinese People (Albany, 20.22; 4Q169 3–4.4.1). Ramban, however, would N.Y. 1994). later refute such a view, arguing that Eber, son of Constantin Canavas Aram, in Gen 10 : 21 is a different Eber than the Eber who begets Peleg in Gen 10 : 25 (Ramban, Comm. Gen. 10.21). Hukkok Robert Kashow Hukkok (MT Ḥûqōq in L, otherwise Ḥuqqoq; LXX Ιακανα) is a place name from the description of the boundary of Naphthali in Josh 19 : 34. Robinson Huldah (81) identified it with Yāqūq in Galilee. From the I. Hebrew Bible/Old Testament 11th century onwards, a local tomb is attributed to II. Judaism the Prophet Habakukk, and is called both Huqoq III. Further Reception and Yaquq by Jewish authors of the 13th century. Bibliography: ■ Lissovsky, N., “Hukkok, Yaquq and Ha- I. Hebrew Bible/Old Testament bakkuk’s Tomb: Changes over Time and Space,” PEQ 140 Huldah is mentioned in 2 Kgs 22 and in the parallel (2008) 103–18. ■ Robinson, E., Biblical Researches in Palestine account in 2 Chr 34. She bears an animal name (MT 3 and the Adjacent Regions, 3 vols. (London 1970 [= 1867]). Ḥuldâ; LXX Ωλδα), which refers to a mole-rat, Ernst Axel Knauf which in Lev 11 : 29 belong to the impure animals (Rüterswörden: 235). According to 2 Kgs 22 she is a prophetess to whom King Josiah sent high officials Hukok after having discovered a scroll during restoration Hukok (MT Ḥûqōq) is a town with its pasture lands work in the temple. She is presented as the wife from the tribe of Asher, which was set aside for the (according to the Greek text: the mother) of Shal- Gershonite Levites in 1 Chr 6 : 60 (ET 6 : 75). In the lum, keeper of the wardrobe and living in the new parallel list of Levitical towns in Josh 21 : 30–31, the quarter of Jerusalem (which could have been built Asherite town listed between Abdon and Rehob is after the destruction of Samaria in 722 BCE). To Encyclopedia of the Bible and Its Reception vol. 12 - 10.1515/ebr.huldah © Walter de Gruyter, Berlin/Boston,Downloaded 2016 from De Gruyter Online at 12/18/2020 05:07:57PM via Bibliotheque Universitaire de Lausanne 521 Huldah 522 her visitors Huldah utters an oracle in which she Hermeneutical Reflections on the Huldah Oracle (2 Kings confirms that YHWH’s wrath will be kindled 22),” in Soundings in Kings (ed. K.-P. Adam/M. Leuchter; Min- against Jerusalem and the temple. To Josiah how- neapolis, Minn. 2010) 71–80. ■ Römer, T., “From Prophet ever she announces that he will have a peaceful to Scribe: Jeremiah, Huldah and the Invention of the Book,” in Writing the Bible: Scribes, Scribalism and Script (ed. P. R. Da- death because he was penitent and humbled him- vies/T. Römer; BibleWorld; Durham, Md. 2013) 86–96. self before YHWH (2 Kgs 22 : 16–22). The first part ■ Rüterswörden, U., “Die Prophetin Hulda,” in Meilenstein, of the oracle is a patchwork from expressions that FS H. Donner (ed. M. Weippert/S. Timm; ÄAT 30; Wies- occur in the book of Jeremiah (Römer); the authors baden 1995) 243–42. ■ Scheuer, B., “Huldah: A Cunning of the oracle apparently wanted to present Huldah Career Woman?,” in Prophecy and Prophets in Stories (ed. B. as a “female Jeremiah.” Because Josiah did not die Becking/H. M. Barstadd; OTS 65; Leiden 2015) 104–23. in peace but was killed by the Egyptian king (2 Kgs Thomas Römer 23 : 29–30), Huldah, according to the criteria of Deut 18 : 22 would be a false prophet. Commenta- II. Judaism tors often use this observation as a proof of the his- Rabbinic literature contains both positive and nega- toricity of the oracle (for a different perspective see tive traditions about Huldah, signaling a general Pietsch). A later redactor tried to correct this view rabbinic ambivalence about female prophets (cf. the by adding the following explanation in 2 Kgs rabbis’ ambivalent assessment of Deborah). Among 22 : 20: “your eyes shall not see all the disaster that the positive traditions, Huldah is said to be a de- I will bring on this place.” The oracle of Josiah’s scendent of Joshua (bMeg 14a) and to be personally peaceful death is here interpreted in the sense that descended from the harlot-hero Rahab (based on a YHWH spares him to see the destruction of Jerusa- word play; ibid. and SifBem 78). The Talmud com- lem. In the context of the deuteronomistic edition bines these traditions by asserting that Rahab con- of the book of Kings, Huldah is YHWH’s ultimate verted and married Joshua so that Huldah is de- prophet (Ilan). The mention of Huldah in 2 Kgs 22 scended from both (bMeg 14b). The Targum to 2 Kgs indicates the presence of female prophets in Jerusa- 22 : 14, according to which Huldah lived “in Jerusa- lem during the time of the monarchy and their rela- lem in the Mishneh,” states that Huldah taught in tion with the royal court. In 2 Chr 34, the discovery a Torah academy, while midrashic traditions cited of the book and Huldah’s oracle do not initiate Jo- in Rashi’s commentary on 2 Kgs 22 : 14 and 2 Chr siah’s reform; they are placed after the reform and 34 : 22 describe her as teaching the Oral Law to the constitute in a certain way the center of the Chroni- elders of the generation, expounding certain diffi- cler’s presentation of Josiah (Fischer: 177). How- cult matters, and occupying a chamber close to the ever, contrary to Kings, in Chronicles Huldah is “re- Chamber of Hewn Stone. placed” by Jeremiah at the end of the book, since However, and despite the fact that there is no the destruction of Jerusalem is presented as the ful- biblical basis for a negative assessment of Huldah, fillment of oracles that YHWH put in the mouth of other rabbinic traditions diminish her accomplish- Jeremiah (2 Chr 36 : 21). The talmudic speculation ments, subject her to considerations of modesty, or about the name Huldah meaning weasel may be ex- simply malign her. According to PRE 32, Huldah plained by the characterization of the weasel in rab- was gifted with ruaḥ ha-qodesh (the spirit of divine binic and Greco-Roman texts, which associate the inspiration) not by her own merits but because of animal with cunning and also sexual oddity (the the merit of her husband Shallum ben Tikvah, who weasel was thought to conceive or give birth performed extraordinary acts of kindness.
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